Qur'an of the oppressed : liberation theology and gender justice in Islam / Shadaab Rahemtulla.
Material type: TextSeries: Oxford theology and religion monographsPublication details: Oxford Oxford University Press 2017Edition: First editionDescription: xi, 295 pages ; 23 cmISBN:- 9780198796480
- 019879648X
- 9780198820093
- Barlas, Asma
- Engineer, Asghar Ali, 1939-2013
- Esack, Farid
- Wadud, Amina
- Engineer, Asghar Ali 1939-2013
- Civil rights -- Religious aspects -- Islam
- Liberty -- Religious aspects -- Islam
- Islam and politics
- Liberation theology
- Islamic philosophy
- Civil rights -- Religious aspects -- Islam
- Islam and politics
- Islamic philosophy
- Liberation theology
- Liberty -- Religious aspects -- Islam
- BP 173.7 RAH
- BP173.7 RAH .R295 2017
Item type | Current library | Collection | Call number | Status | Notes | Date due | Barcode | Item holds | |
---|---|---|---|---|---|---|---|---|---|
Books | JST Library General Stacks | BP<br>Islam. Bahaism. Theosophy, etc. | BP 173.7 RAH (Browse shelf(Opens below)) | Available | Donated by Fr. Daniel Madigan SJ, | 108798 |
Includes bibliographical references (pages 255-270) and index.
Introduction -- Theology of the margins: the reading of Farid Esack -- From the hereafter to the here and now: the reading of Asghar Ali Engineer -- Gender justice as a way of life: the reading of Amina Wadud -- Against patriarchy: the reading of Asma Barlas -- Conclusions: on thematic readings.
This study analyses the commentaries of four Muslim intellectuals who have turned to scripture as a liberating text to confront an array of problems, from patriarchy, racism, and empire to poverty and interreligious communal violence. Shadaab Rahemtulla considers the exegeses of the South African Farid Esack (b. 1956), the Indian Asghar Ali Engineer (1939-2013), the African American Amina Wadud (b. 1952), and the Pakistani-American Asma Barlas (b. 1950). The authors considered all proritise the Qur'an over the hadith. Rahemtulla considers this an essential move for a Muslim liberation theology and concludes with proposals with a new construal of what a politically radical Islam might mean, sharply differentitated from Islamism. This work provides a rich analysis of the thought-ways of specific Muslim intellectuals, it substantiates a broadly framed school of thought. Rahemtulla draws out their specific and general importance without displaying an uncritical sympathy. He sheds light on the impact of modern exegetical commentary which is more self-conciously concerned with historical context and present realities. In a mutally reinforcing way, this work thus illuminates both the role of agency and hermeneutical approaches in Modern Islamic thought.
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